## Sotah Daf 32b ###### Sotah 32b:1 [Sotah 32b:1](https://torahapp.org/share/book/Sotah/r/32b:1) וְלָנוּ בִּמְקוֹמָן. **William Davidson Edition - English:** to Gilgal **and slept in their** lodging **place.** ###### Sotah 32b:2 [Sotah 32b:2](https://torahapp.org/share/book/Sotah/r/32b:2) **גְּמָ׳** פָּרָשַׁת סוֹטָה מְנָלַן? — דִּכְתִיב: ״וְאָמַר הַכֹּהֵן לָאִשָּׁה״ — בְּכׇל לָשׁוֹן שֶׁהוּא אוֹמֵר. **William Davidson Edition - English:** **GEMARA:** **From where do we** derive that **the portion of** the warning and the oath administered by the priest to **a *sota*** can be recited in any language? **As it is written: “And the priest shall say to the woman”** (Numbers 5:21), which indicates: **In any language that he speaks.** ###### Sotah 32b:3 [Sotah 32b:3](https://torahapp.org/share/book/Sotah/r/32b:3) תָּנוּ רַבָּנַן: מַשְׁמִיעִין אוֹתָהּ בְּכׇל לָשׁוֹן שֶׁהִיא שׁוֹמַעַת, עַל מָה הִיא שׁוֹתָה, וּבַמָּה הִיא שׁוֹתָה. עַל מָה נִטְמֵאת, וּבַמָּה הִיא נִטְמֵאת. **William Davidson Edition - English:** **The Sages taught** (*Tosefta* 2:1): The priest **informs** the *sota* **in any language that she can hear** and understand **for what** reason **she must drink** the bitter water of a *sota*, **and from what** vessel **she will drink, on account of what** actions **she is** considered to be **defiled and in what** way **she defiled herself.** ###### Sotah 32b:4 [Sotah 32b:4](https://torahapp.org/share/book/Sotah/r/32b:4) עַל מָה הִיא שׁוֹתָה — עַל עִסְקֵי קִינּוּי וּסְתִירָה, וּבַמָּה הִיא שׁוֹתָה — בִּמְקִידָּה שֶׁל חֶרֶשׂ. **William Davidson Edition - English:** **For what** reason **must she drink** the bitter water? She must drink it **on account of the matter of** the **warning** given to her by her husband, **and** her subsequent **seclusion. And from what** vessel **does she drink?** She drinks **from a *mekeida*,** a simple vessel, **of clay.** ###### Sotah 32b:5 [Sotah 32b:5](https://torahapp.org/share/book/Sotah/r/32b:5) עַל מָה נִטְמֵאת — עַל עִסְקֵי שְׂחוֹק וְיַלְדוּת. וּבַמָּה הִיא נִטְמֵאת — בְּשׁוֹגֵג אוֹ בְּמֵזִיד, בְּאוֹנֶס [אוֹ] בְּרָצוֹן. וְכׇל כָּךְ לָמָּה — שֶׁלֹּא לְהוֹצִיא לַעַז עַל מַיִם הַמָּרִים. **William Davidson Edition - English:** **On account of what** actions **is she** considered to be **defiled?** It is **on account of matters of levity and immaturity. And in what** way **did she defile herself?** The priest must explain to her that there is a difference between whether she acted **unwittingly or intentionally, and** whether she acted **due to circumstances beyond** her **control, or** whether she acted **willingly. And why** does **all of this** need to be explained to her? In order **not to cast aspersions on the bitter water** of a *sota*, as, if she committed adultery unwittingly or due to circumstances beyond her control, the water will not affect her. ###### Sotah 32b:6 [Sotah 32b:6](https://torahapp.org/share/book/Sotah/r/32b:6) וִידּוּי מַעֲשֵׂר מְנָלַן? דִּכְתִיב: ״וְאָמַרְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת״, וְיָלֵיף אֲמִירָה מִסּוֹטָה — בְּכׇל לָשׁוֹן שֶׁהוּא אוֹמֵר. **William Davidson Edition - English:** **From where do we** derive that **the declaration of tithes** may be recited in any language? **As it is written: “Then you shall say before the Lord your God: I have put away the hallowed things out of my house”** (Deuteronomy 26:13). **And derive** a verbal analogy **from** the **saying** mentioned in this verse, and the saying mentioned in the verse with regard to **a *sota*** (Numbers 5:21), that one is permitted to recite the declaration of tithes **in any language that he speaks.** ###### Sotah 32b:7 [Sotah 32b:7](https://torahapp.org/share/book/Sotah/r/32b:7) אֲמַר לֵיהּ רַב זְבִיד לְאַבָּיֵי, וְלֵילַף אֲמִירָה מִלְּוִיִּם: מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ! **William Davidson Edition - English:** **Rav Zevid said to Abaye: But let us derive** a verbal analogy **from** the **saying** mentioned in the verse: “And the **Levites** shall speak and say” (Deuteronomy 27:14). **Just as there,** the Levites recited the blessings and curses **in the sacred tongue, so too here,** one must recite the declaration of tithes **in the sacred tongue.** ###### Sotah 32b:8 [Sotah 32b:8](https://torahapp.org/share/book/Sotah/r/32b:8) דָּנִין ״אֲמִירָה״ גְּרֵידְתָּא מֵ״אֲמִירָה״ גְּרֵידְתָּא, וְאֵין דָּנִין ״אֲמִירָה״ גְּרֵידְתָּא, מֵ״עֲנִיָּיה״ וַ״אֲמִירָה״. **William Davidson Edition - English:** Abaye answered: **One derives** a verbal analogy **from** the term **saying** in a verse where the word “say” appears **alone** and another instance where the word **saying** appears **alone. And one does not derive** a verbal analogy **from** the word **saying** when it appears **alone,** as it does in the verse about the declaration of tithes, and in a verse that mentions **speaking and saying,** such as the verse concerning the Levites. ###### Sotah 32b:9 [Sotah 32b:9](https://torahapp.org/share/book/Sotah/r/32b:9) תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אָדָם אוֹמֵר שִׁבְחוֹ בְּקוֹל נָמוּךְ וּגְנוּתוֹ בְּקוֹל רָם. **William Davidson Edition - English:** The distinction between merely saying, and speaking and saying, is significant, as **it is taught** in a *baraita* that **Rabbi Shimon ben Yoḥai says: A person should say his** own **praise in a soft voice, and** say that which is to **his discredit in a loud voice.** ###### Sotah 32b:10 [Sotah 32b:10](https://torahapp.org/share/book/Sotah/r/32b:10) שִׁבְחוֹ בְּקוֹל נָמוּךְ — מִן וִידּוּי הַמַּעֲשֵׂר. גְּנוּתוֹ בְּקוֹל רָם — מִמִּקְרָא בִּיכּוּרִים. **William Davidson Edition - English:** That one should say **his praise in a soft voice** is derived **from** the portion of **the declaration of tithes,** where one declares that he has acted appropriately, and the verse does not state: And you shall speak. That one should say that which is to **his discredit in a loud voice** is derived **from the recitation of the first fruits,** concerning which the verse states: “And you shall speak and say” (Deuteronomy 26:5), i.e., it should be recited loudly. The portion recited when bringing the first fruits details the hardships that the Jewish people suffered and denigrates Laban the Aramean, who is a progenitor of the Jewish people. ###### Sotah 32b:11 [Sotah 32b:11](https://torahapp.org/share/book/Sotah/r/32b:11) וּגְנוּתוֹ בְּקוֹל רָם?! וְהָאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִפְּנֵי מָה תִּקְּנוּ תְּפִלָּה בְּלַחַשׁ, כְּדֵי שֶׁלֹּא לְבַיֵּישׁ אֶת עוֹבְרֵי עֲבֵירָה. שֶׁהֲרֵי לֹא חָלַק הַכָּתוּב מָקוֹם בֵּין חַטָּאת לְעוֹלָה! **William Davidson Edition - English:** The Gemara asks: **But** should one really say that which is to **his discredit in a loud voice? But didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon bar Yoḥai** himself: **For what** reason **did** the Sages **institute** that the *Amida* **prayer** should be recited **in a whisper? So as not to embarrass transgressors** who confess their transgressions during their prayer. There is proof that transgressors should not be embarrassed, **as the verse** detailing where different offerings are slaughtered **does not differentiate** between the **place** where **a sin-offering** is slaughtered **and** the place where **a burnt-offering** is slaughtered, so that it will not be recognized when one is bringing a sin-offering and the sinner will not be embarrassed. This shows that one should also say that which is to his discredit quietly. ###### Sotah 32b:12 [Sotah 32b:12](https://torahapp.org/share/book/Sotah/r/32b:12) לָא תֵּימָא גְּנוּתוֹ, אֶלָּא אֵימָא צַעֲרוֹ. כִּדְתַנְיָא: ״וְטָמֵא טָמֵא יִקְרָא״ — צָרִיךְ לְהוֹדִיעַ צַעֲרוֹ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים. וְכׇל מִי שֶׁאֵירַע בּוֹ דָּבָר צָרִיךְ לְהוֹדִיעַ לָרַבִּים, וְרַבִּים מְבַקְּשִׁים עָלָיו רַחֲמִים. **William Davidson Edition - English:** The Gemara corrects the previous statement: **Do not say** that one should say that which is to **his discredit** in a loud voice; **rather, say** that one should publicize **his pain** in a loud voice. **As it is taught** in a *baraita*: It is derived from the verse: **“And will cry: Impure, impure”** (Leviticus 13:45), that a leper must publicize the fact that he is ritually impure. **He must announce his pain to the masses, and the masses will pray for mercy on his behalf. And** similarly, **anyone to whom** a painful **matter happens must announce it to the masses, and the masses will pray for mercy on his behalf.** ###### Sotah 32b:13 [Sotah 32b:13](https://torahapp.org/share/book/Sotah/r/32b:13) גּוּפָא, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִפְּנֵי מָה תִּיקְּנוּ תְּפִלָּה בְּלַחַשׁ — שֶׁלֹּא לְבַיֵּישׁ אֶת עוֹבְרֵי עֲבֵירָה. שֶׁהֲרֵי לֹא חָלַק הַכָּתוּב מָקוֹם בֵּין חַטָּאת לְעוֹלָה. **William Davidson Edition - English:** The Gemara returns to **the** aforementioned matter **itself: Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: For what** reason **did** the Sages **institute** that **prayer** should be said **in a whisper?** It is **so as not to embarrass transgressors, as the verse does not differentiate** between the **place** where **a sin-offering** is slaughtered **and** the place where **a burnt-offering** is slaughtered. ###### Sotah 32b:14 [Sotah 32b:14](https://torahapp.org/share/book/Sotah/r/32b:14) וְלָא? וְהָא אִיכָּא דָּמִים: דַּם חַטָּאת לְמַעְלָה, וְדַם עוֹלָה לְמַטָּה! הָתָם כֹּהֵן הוּא דְּיָדַע. **William Davidson Edition - English:** The Gemara asks: **But** is there really **no** differentiation between the places where a burnt-offering and a sin-offering are sacrificed? **But isn’t there** a difference with regard to the place where the **blood** is sprinkled, as the **blood of a sin-offering is** sprinkled **above,** on the upper half of the altar, **and** the **blood of a burnt-offering is** sprinkled **below,** on its lower half? The Gemara answers: **There, the priest is the one who knows** what offering it is, but other people who are not standing there do not know. ###### Sotah 32b:15 [Sotah 32b:15](https://torahapp.org/share/book/Sotah/r/32b:15) וְהָאִיכָּא: חַטָּאת נְקֵבָה, עוֹלָה זָכָר! הָתָם מִיכַּסְּיָא בְּאַלְיָה. **William Davidson Edition - English:** The Gemara asks: **But isn’t there** a visibly apparent difference between the two offerings, as **a sin-offering is female** and **a burnt-offering is male?** The Gemara answers: **There,** in the case of a sin-offering, its genitals are **covered by the tail** and therefore the gender of the animal is not plainly obvious. ###### Sotah 32b:16 [Sotah 32b:16](https://torahapp.org/share/book/Sotah/r/32b:16) תִּינַח כִּבְשָׂה, שְׂעִירָה מַאי אִיכָּא לְמֵימַר? הָתָם אִיהוּ דְּקָא מַיכְסֵיף נַפְשֵׁיהּ, דְּאִיבְּעִי לֵיהּ לְאֵיתוֹיֵי כִּבְשָׂה וְקָא מַיְיתֵי שְׂעִירָה. **William Davidson Edition - English:** The Gemara asks: That **works out well** if one brings **a female lamb** for a sin-offering, as its long tail covers its genitals. However, if one brings **a female goat,** which does not have a long tail, **what can be said?** The Gemara answers: If one brings a female goat, **there he is the one who embarrasses himself, as he should have brought a female lamb** if he wanted to hide the fact that he sinned, **and** instead **he brought a female goat.** It is therefore not necessary to be concerned about his embarrassment. ###### Sotah 32b:17 [Sotah 32b:17](https://torahapp.org/share/book/Sotah/r/32b:17) חַטָּאת דַּעֲבוֹדָה זָרָה דְּלָא סַגִּי דְּלָאו שְׂעִירָה, מַאי אִיכָּא לְמֵימַר? הָתָם, נִיכְּסִיף וְנֵיזִיל כִּי הֵיכִי דְּנִכַּפַּר לֵיהּ. **William Davidson Edition - English:** The Gemara asks: With regard to **a sin-offering** that is brought **for idol worship, for which it does not suffice** to bring any animal **that is not a female goat,** as it is explicitly stated that in that case one must bring a female goat as a sin-offering, **what can be said?** The Gemara answers: **There,** due to the severity of the sin, **let him go and be embarrassed, so that** his sin **will be atoned for** through his embarrassment as well. ###### Sotah 32b:18 [Sotah 32b:18](https://torahapp.org/share/book/Sotah/r/32b:18) קְרִיַּת שְׁמַע מְנָלַן? דִּכְתִיב ״שְׁמַע יִשְׂרָאֵל״, בְּכׇל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ. **William Davidson Edition - English:** § The Gemara continues its discussion of the recitations that can be stated in any language. **From where do we** derive that ***Shema*** may be recited in any language? **As it is written: “Hear, O Israel”** (Deuteronomy 6:4), which is homiletically interpreted to mean that it can be recited **in any language that you** can **hear** and understand. ###### Sotah 32b:19 [Sotah 32b:19](https://torahapp.org/share/book/Sotah/r/32b:19) תָּנוּ רַבָּנַן: קְרִיַּת שְׁמַע כִּכְתָבָהּ, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: בְּכׇל לָשׁוֹן. **William Davidson Edition - English:** **The Sages taught** (*Tosefta* 7:7): ***Shema*** must be recited in Hebrew **as it is written;** this is **the statement of Rabbi** Yehuda HaNasi. **And the Rabbis say:** It may be recited **in any language.** ###### Sotah 32b:20 [Sotah 32b:20](https://torahapp.org/share/book/Sotah/r/32b:20) מַאי טַעְמָא דְּרַבִּי? אָמַר קְרָא: ״וְהָיוּ״ — בַּהֲווֹיָיתָן יְהוּ. **William Davidson Edition - English:** The Gemara asks: **What is the reason** for the opinion **of Rabbi** Yehuda HaNasi? **The verse states: “And** these words, which I command you this day, **will be** upon your heart” (Deuteronomy 6:6). “Will be” means **as they are, so shall they be.** They should remain unchanged, in their original language. ###### Sotah 32b:21 [Sotah 32b:21](https://torahapp.org/share/book/Sotah/r/32b:21) וְרַבָּנַן? אָמַר קְרָא ״שְׁמַע״, בְּכׇל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ. **William Davidson Edition - English:** The Gemara asks further: **And** what is the reason for **the** opinion of the **Rabbis?** The Gemara answers: **The verse states: “Hear,** O Israel” (Deuteronomy 6:4), which they explain to mean that *Shema* must be understood. Therefore, one may recite *Shema* **in any language that you** can **hear** and understand. ###### Sotah 32b:22 [Sotah 32b:22](https://torahapp.org/share/book/Sotah/r/32b:22) וְרַבָּנַן נָמֵי, הָא כְּתִיב ״וְהָיוּ״! הַהוּא שֶׁלֹּא יִקְרָאֶנָּה לְמַפְרֵעַ. **William Davidson Edition - English:** The Gemara asks: **But** according to **the Rabbis as well, isn’t it written: “And** these words **will be”?** The Gemara answers: From **that** it is derived **that one may not recite it out of order.** One may not begin reciting *Shema* from the end, but only in the order in which it is written. ###### Sotah 32b:23 [Sotah 32b:23](https://torahapp.org/share/book/Sotah/r/32b:23) וְרַבִּי, שֶׁלֹּא יִקְרָאֶנָּה לְמַפְרֵעַ מְנָלֵיהּ? נָפְקָא לַהּ מִ״דְּבָרִים״ ״הַדְּבָרִים״. וְרַבָּנַן, ״דְּבָרִים״ ״הַדְּבָרִים״ לָא מַשְׁמַע לְהוּ. **William Davidson Edition - English:** The Gemara asks: **And from where does Rabbi** Yehuda HaNasi derive the *halakha* that **one may not recite it out of order?** The Gemara answers: Rabbi Yehuda HaNasi **derives it from** an additional emphasis in the verse “And the words [*hadevarim*], which I command you this day, will be upon your heart.” The verse could have conveyed the same idea had it written: **Words,** without the definite article. However, it says **the words,** employing the definite article, teaching that it must be recited in the specific order in which it is written. **And the Rabbis do not learn anything from** the difference between **“words”** and **“the words.”** ###### Sotah 32b:24 [Sotah 32b:24](https://torahapp.org/share/book/Sotah/r/32b:24) וְרַבִּי נָמֵי, הָכְתִיב ״שְׁמַע״! הַהוּא מִיבְּעֵי לֵיהּ: לְהַשְׁמִיעַ לְאָזְנֶיךָ מָה שֶׁאַתָּה מוֹצִיא מִפִּיךָ. וְרַבָּנַן סָבְרִי לַהּ כְּמַאן דְּאָמַר: הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ — יָצָא. **William Davidson Edition - English:** The Gemara asks: **But** according to **Rabbi** Yehuda HaNasi **as well, isn’t** the word **“hear” written?** The Gemara answers: **He requires that for** the *halakha* that you must **have your ears hear that which comes out of your mouth,** i.e., one must recite *Shema* audibly so he hears it while reciting it. **And** from where do **the Rabbis** derive that one must recite *Shema* audibly? The Rabbis do not accept this literal interpretation of the word *Shema*. Rather, they **hold according to the one who says: One who recites *Shema*** in a manner **inaudible to his** own **ears has fulfilled** his obligation. The Rabbis therefore interpret the word “hear” as referring to the language that one uses. ###### Sotah 32b:25 [Sotah 32b:25](https://torahapp.org/share/book/Sotah/r/32b:25) לֵימָא קָסָבַר רַבִּי **William Davidson Edition - English:** The Gemara asks: **Shall we say that Rabbi** Yehuda HaNasi **holds**